Shekhinah

Beliefs

The word Shekhinah is from the Hebrew root for “dwell” and refers to God’s imminent presence. In rabbinic literature, the Shekhinah represents a protective presence that can rest among the people; in Lurianic Kabbalah, “Shekhinah” refers to the feminine aspect of God and carries particular significance in unifying God’s presence in the world. In both rabbinic and kabbalistic literature, the Shekhinah joins the people of Israel in exile, and humans have a role in bringing the presence of God closer or pushing God’s presence further away.

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Dwelling Among Israel

TANAKH

The word Shekhinah is from the Hebrew root for “dwell” and refers to God’s imminent presence. In Exodus, God promises to dwell among the people of Israel.

And let them make Me a sanctuary that I may dwell among them.

Exodus 25:8

God's Presence in Exile

MIDRASH

A rabbinic idea posits that the Shekhinah accompanies the people of Israel into exile. Mekhilta DeRabbi Yishmael, an ancient midrash on the book of Exodus from the land of Israel, finds biblical support for this idea.

And thus do you find, that whenever Israel is in bondage, the Shechinah is with them, viz. (Exodus 24:10) "And they saw the G–d of Israel, and under His feet, as the work of a sapphire brick" (the sign of that bondage). And what is written of their redemption? (Ibid.) "and as the appearance of the heavens in brightness." And it is written (Isaiah 63:9) "In all of their sorrows, He sorrowed." This tells me only of communal sorrows. Whence do I derive (the same for) those of the individual? From (Psalms 91:15) "He will call upon Me and I will answer Him…

Mekhilta DeRabbi Yishmael, Tractate Pischa 14:19-23

God's Presence During Torah Study

MISHNAH

God’s presence accompanies those who study Torah. Pirkei Avot, a work of ancient rabbinic ethics and wisdom from the land of Israel, brings biblical proof to argue that God’s presence accompanies not only 10 people learning together – the smallest significant communal group in rabbinic understanding – but even a single person learning alone.

Rabbi Halafta of Kefar Hanania said: when ten sit together and occupy themselves with Torah, the Shechinah abides among them, as it is said: “God stands in the congregation of God” (Psalm 82:1). How do we know that the same is true even of five? As it is said: “This band of His He has established on earth” (Amos 9:6). How do we know that the same is true even of three? As it is said: “In the midst of the judges He judges” (Psalm 82:1) How do we know that the same is true even of two? As it is said: “Then they that fear the Lord spoke one with another, and the Lord hearkened…

Pirkei Avot 3:6

The Feminine Aspect of God

KABBALAH

Lurianic Kabbalah understands the Shekhinah as the feminine aspect of God. Tikkunei Zohar, a major kabbalistic text, underscores this point with verses from Tanakh.

And the mystery of the matter: (Jer. 31:22) ... a woman shall encompass a man.
[and this is the mystery of:
(Is. 4:1) And seven women shall take hold of one man...
– this is the blessed Holy One and the Shekhinah.]

Tikkunei Zohar 23a:5

Shekhinah in a Metaphorical Understanding

JEWISH THOUGHT

Rambam takes great care to explain any physical language in Tanakh in metaphorical terms. In his 12th-century philosophical work, Guide for the Perplexed, Rambam explains how to understand the term Shekhinah non-physically.

In this sense the term is employed in reference to God, that is to Say, to denote the continuance of His Divine Presence (Shechinah) or of His Providence in some place where the Divine Presence manifested itself constantly, or in some object which was constantly protected by Providence. Comp. “And the glory of the Lord abode” (Exod. 24:16); “And I will dwell among the children of Israel” (Exod. 29:45); “And for the goodwill of him that dwelt in the bush” (Deut. 33:16). Whenever the term is applied to the Almighty…

Guide for the Perplexed, Part 1 25:3

The Place of the Shekhinah

TALMUD

The ancient rabbis debated whether the Shekhinah is found in the West or everywhere. The Babylonian Talmud provides differing opinions on this question.

And Rav Sheshet, too, holds that the Divine Presence is in every place, as Rav Sheshet said to his servant: Set me facing any direction to pray except for the east. Rav Sheshet, who was blind, required the assistance of his aide to prepare for prayer. He explained to his servant: And the reason I do not wish to face east is not because it does not contain the Divine Presence, but because the heretics instruct people to pray in that direction. But Rabbi Abbahu says: The Divine Presence is in the west…

Bava Batra 25a:10-11

God's Presence Dwells

COMMENTARY

The words for Shekhinah and Tabernacle (mishkan) come from the same Hebrew root meaning “dwell.” In The Torah: A Women’s Commentary, the editors explain different understandings of the concept of Shekhinah in different genres of Jewish texts.

that I may dwell among them…the Tabernacle (25:8–9). The two key Hebrew words, v’shachanti (“that I may dwell”) and mishkan (“Tabernacle”), are related linguistically to the feminine noun Shechinah. The Rabbis used that term for the indwelling and intimately felt presence of God, believing that the Shechinah was present in the Tabernacle and, later, in the Temple in Jerusalem. According to the Talmud, the Shechinah also accompanied Israel into exile (BT M'gillah 29a) and becomes manifest during communal worship (BT Sanhedrin 39a)…

The Torah; A Women's Commentary, Postbiblical Interpretations, Terumah 3

Upper Shekhinah and Lower Shekhinah

KABBALAH

According to Lurianic Kabbalah, there are 10 sefirot, or divine emanations, through which God reveals God’s self. Joseph Gikatilla, in his medieval kabbalistic work Sha’arei Orah, explains how the upper Shekhinah and the lower Shekhinah influence the divine emanations.

The Kabbalists also called this Sefirah the Upper Shechinah-Shechinah Ila’ah-שכינה עילאה, since she receives beneficence and emanation from the Upper World, called the World of Mercy-Olam HaRachamim (Crown-Keter), and then bestows all manner of beneficence and emanation to the Sefirot below her. When the lower beings fulfill Torah and mitzvot, she then comes to be revealed and dwells within all the other Sefirot, bestowing beneficence, blessing, and goodness to all the Sefirot…

Sha'arei Orah, Eight Gate, Third Sefirah 63-65

Moses's Requests

TALMUD

Moses makes requests from God about where God’s presence should rest. The Babylonian Talmud discusses these requests.

And Rabbi Yoḥanan said in the name of Rabbi Yosei regarding Moses’ request that the Divine Presence rest upon Israel as it once had: Moses requested three things from the Holy One, Blessed be He, at that time, all of which were granted him. He requested that the Divine Presence rest upon Israel and not leave, and He granted it to him, as it is stated: “For how can it be known that I have found grace in Your sight, I and Your people? Is it not in that You go with us, so that we are distinguished, I and Your people…

Berakhot 7a:23-25

The Splendor of the Shekhinah

JEWISH THOUGHT

The splendor of God’s presence is the reward for the righteous in the world-to-come. Rabbi Joseph Albo's 15th-century philosophical work, Sefer HaIkkarim, describes this reward and who will merit it.

This is the degree of those who believe on the basis of hearing and tradition, the righteous men who follow tradition, concerning whom the Rabbis say: “In the future world there is neither eating nor drinking, but the righteous sit with their crowns on their heads and enjoy the splendor of the Shekinah.” They say the “righteous” and not the “wise,” to indicate that they are speaking of believers, as we said before. The words, “enjoy the splendor of the Shekinah,” allude to the fact that just as a person enjoys the rays of light coming from the sun…

Sefer HaIkkarim, Maamar 4 33:7

Joy as a Gateway to Prophecy

MUSAR

What causes God’s presence to rest upon someone? Orchot Tzadikim, a medieval German ethical tract, discusses the role of joy in prophecy.

The Divine Presence does not rest upon any one unless there is joy (Shabbath 30b). And all of the prophets did not prophesy at such times as they desired, but they would prepare their minds and sit joyous and glad of heart and then prophesy, for Prophecy does not dwell where idleness or sadness is found, but only where joy is. Therefore, the pupils of the Prophets would place before them lyre, drum and harp and sought by their means the gift of Prophecy, as it is written "And it came to pass, when the minstrel played, that the hand of the Lord came upon him" (II Kings 3:15).

Orchot Tzadikim 9:70

Under the Wings of the Shekhinah

CHASIDUT

The Babylonian Talmud states that converts are brought under the wings of the Shekhinah. Rebbe Nachman of Breslov, a prominent Chasidic leader, connects the Shekhinah with performing commandments.

And when converts convert, they come under the wings of the Shekhinah (Divine Presence) (Sanhedrin 96b). This is why [the convert] is called a ger tzedek (righteous convert) (Zohar, Introduction, p. 13). As is brought in the Zohar (II, 93a): “Clean garments” is kanfey (garment corners of) mitzvah. This alludes to the Shekhinah, which is known as “mitzvah,” as in (Psalms 119:172), “All Your mitzvot are righteousness.” And this is the meaning of “and you shall honor it…

Likutei Moharan 14:5:13

Exile and Redemption

KABBALAH

A rabbinic idea posits that the Shekhinah accompanies the people of Israel into exile. Rabbi Chaim Vital, a prominent 16th-century kabbalist, explores the exile of God’s presence and the role of human effort in the process of redemption.

And behold, when the temple was destroyed, the divine presence was exiled among the husks, because the souls that were exiled among them did not have the power to extract themselves from them, since they were blemished by their sins. That is why His divine presence, may He be blessed, about which it is stated, For the Lord your God is a consuming fire (Deuteronomy 4:24), enters among them — in order to gather those sparks of souls among them, separate and elevate them to the place of holiness, renew them, and bring them down to this world into the bodies of people…

Sha'ar HaGilgulim 15:2

Traveling with the Feminine

KABBALAH

The book of Genesis reports Abraham’s travels. The Zohar, a foundational work of Jewish mysticism, interprets these verses to mean that the Shekhinah went with Abraham to maintain a feminine presence when Sarah was not there.

R. Simeon thereupon opened a discourse with the text, And he went on his journeys from the South even unto Bethel, unto the place where his tent was at first, between Bethel and Ai, (Gen. 13, 3). He said: ‘The word “journeys” is used here where we might have expected “journey”, to indicate that the Shekinah was journeying with him. It is incumbent on a man to be ever “male and female”, in order that his faith may be firm, and that the Shekinah may never depart from him. What, then, you will say, of a man who goes on a journey and, being absent from his wife…

Zohar, Bereshit 83:223-225

Meriting God’s Presence

MUSAR

How does one merit experiencing God’s presence? Ramban, a medieval Spanish rabbi and commentator, addresses this question in a section of a longer letter to his son.

When you think about all these things, you will come to fear God who created you, and you will protect yourself from sinning and thereby be happy with whatever happens to you. Also, when you act humbly and modestly before everyone, and fear God and (fear) sin, the radiance of His glory and the spirit of the Shechina (Divine Presence) will rest upon you, and you will live the life of the World to Come!

Iggeret HaRamban 5

Unifying God

KABBALAH

Reciting a “unification” of the divine name before performing a commandment is a kabbalistic custom. Reshit Chokhmah, a 16th-century kabbalistic work by Elijah de Vidas, discusses the meaning and importance of this custom.

And in general, about all of the unifications of the divine presence that we discussed and that we will, with God's help, still discuss, it is necessary before one does that unification that he say orally and express with his lips, "I am doing this thing or commandment for the unification of the divine presence with the Holy One, blessed be He, and have in mind the unification of God's essential name with His name as God." And he should have in mind that, through this, it should ascend from exile…

Reshit Chokhmah, Gate of Love 9:54

Intention Before the Divine

HALAKHAH

Intention is an integral part of prayer. Shulchan Arukh, the authoritative 16th-century legal code, discusses the importance of intention when standing before God’s presence in prayer.

One Needs to Have Concentration While Praying, containing 5 s'ifim:
One who prays needs to concentrate on the meaning of the words which one brings forth from one's mouth. One should consider [it] as if the Divine Presence is opposite one, and remove all distracting thoughts from one, until one's thought and intention remain purely about one's prayer. And one should consider [it] as if one were speaking to before a king of flesh and blood, and one were organizing one's words beautifully and concentrating on them so as not to stumble…

Shulchan Arukh, Orach Chayim 98:1

Explaining the Shekhinah

RESPONSA

The concept of the Shekhinah and its place in kabbalistic theology is complicated and not always well understood. Rabbi Yosef Hayyim, a 19th-century rabbi in Baghdad better known as Ben Ish Chai, was asked to explain the meaning of Shekhinah and the kabbalistic concepts surrounding it.

The first question: Behold, we find that before doing any commandment or prayer, they established the saying of, "For the Holy One, blessed be He, etc." But what are we supposed to have in mind in our thoughts when we say, the Holy One, blessed be He, and His divine presence [shekhinah]? Also in the prayer book, we find many supplications that we pray and request from the divine presence. So we want to know the meaning of the divine presence that we mention with our mouths in our supplications…

Responsa Rav Pealim, Volume I, Orach Chayim 1:2-4

Under the Wings of God's Presence

LITURGY

The metaphor of the wings of God’s presence invokes protection both in this world and in the world to come. Yizkor, a memorial prayer recited on some Jewish holidays, asks for loved ones to be protected by the wings of the Shekhinah.

O Power, full of mercy, who dwells on high, establish proper rest upon the wings of the Divine Presence, on the levels of the holy and pure ones [who] shine like the splendor of the firmament, [for] the soul of (the name of the departed, daughter of the name of her father) who went to her world, because I will - without making a vow - give charity for the memory of her soul; let her rest be in the Garden of Eden. Hence, Master of mercy, cover her in the cover of His wings forever and bind her soul with the Binding of life (God)…

Yizkor 12

Moving God's Presence

MIDRASH

The rabbis understand the book of Song of Songs, a poetic description of two lovers, as an elucidation of the relationship between God and the people of Israel. Shir HaShirim Rabbah, a midrash on the Song of Songs from the seventh century, discusses the power of human action to move God’s presence closer or further away.

“I came to my garden, my sister, my bride; I gathered my myrrh with my perfume; I ate my honeycomb with my honey; I drank my wine with my milk. Eat, friends; drink abundantly, beloved ones” (Song of Songs 5:1).
“I came to my garden” – Rabbi Menaḥem, son-in-law of Rabbi Elazar bar Avuna, said in the name of Rabbi Shimon ben Rabbi Yosena: It is not written here, “I came to a garden,” but rather “to my garden [legani]” – to My wedding canopy [leginuni], to the place that was the site of My initial appearance…

Shir HaShirim Rabbah 5:1:1

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